Pluralism and the Modern Poet

Seamus Perry in London Review of Books:

In November 1907​ William James, professor of philosophy at Harvard, received an invitation from Oxford. It came from Manchester College – now Harris Manchester and a college of the university, but then an autonomous dissenting institution with a strong Unitarian character, recently relocated from London: its business was to cater to Nonconformist students who were still barred from Oxford. The college asked James for eight lectures that dealt with ‘the religious aspect of your Philosophy’; but, accepting the invitation a few days later, he offered as his title ‘The Present Situation in Philosophy’. When he delivered the lectures the following year they were a tremendous success: reportedly five hundred people came to the first one, so the later lectures had to be moved from Manchester library to a bigger venue, and the principal was pleased to report ‘an audience far larger, I believe, than any philosophical lectures ever given before in Oxford’. James sort of enjoyed himself, though almost no one seems to have talked to him about his lectures, and he found ‘the dinner & lunch parties with no real familiar talk ... deadly tiresome’. The highlight seems to have been seeking out the reclusive philosophical eminence F.H. Bradley, who took time to show him around Merton College.

After his Oxford stay, William went to see his brother Henry in Rye, where he was very excited to learn that G.K. Chesterton was staying at the inn next door. Intensely curious to see what Chesterton looked like, and much to his fastidious brother’s acute dismay, William leaned a ladder against the garden wall up which he climbed in the hope of getting a sighting. He was unsuccessful, but they did meet subsequently during the visit, and even took tea, and although, as James reported, Chesterton merely ‘gurgled and giggled’, he apparently came across as ‘lovable’.

More here.

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Sparks of Genius to Flashes of Idiocy

Vinay Chaudhri in Singularity Hub:

Modern AI chatbots can do amazing things, from writing research papers to composing Shakespearian sonnets about your cat. But amid the sparks of genius, there are flashes of idiocy. Time and again, the large language models, or LLMs, behind today’s generative AI tools make basic errors—from failing to solve basic high school math problems to stumbling over the rules of Connect Four.

This instability has been called “jagged intelligence” in tech circles, and it isn’t just a quirk—it’s a critical failing and part of the reason many experts believe we’re in an AI bubble. You wouldn’t hire a doctor or lawyer who, despite giving sound medical or legal advice, sometimes acts like they are clueless about how the world works. Enterprises seem to feel the same way about putting “jagged” AI in charge of supply chains, HR processes, or financial operations.

More here.

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Sunday poem

Morning

Why do we bother with the rest of the day,
the swale of the afternoon,
the sudden dip into evening,

the night with his notorious perfumes,
his many-pointed stars?

This is the best—
throwing off the light covers,
feet on the cold floor,
and buzzing around the house on espresso,

dictionary and atlas open on the rug,
the typewriter waiting for the key of the head,
a cello on the radio,

and, if necessary, the windows—
trees fifty, a hundred years old
out there,
heavy clouds on the way
and the lawn steaming like a horse
in the early morning.

by Billy Collins
from Sailing Alone Around the Room
Random House, 2001

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Friday, February 27, 2026

The conceptual affinities and historical convergences between psychoanalysis and Islamic philosophy

Henry Clements at the Los Angeles Review of Books:

Consider the great Sufi mystic Ibn Arabi’s account of creation:

When God created Adam, there remained a surplus of the leaven of the clay from which He created the palm tree, Adam’s sister; yet this creation, too, left behind a remainder the size of a sesame seed, from which […] God created an immense Earth, the whole of our universe, in which was hidden so many marvels that their number cannot be counted.

The first surprise in Ibn Arabi’s narrative lies in its temporal inversion: the inaugural act—the creation of “the whole of our universe”—arrives belatedly, as the final consequence of a series of leftovers. And the disorientation deepens: this cosmos, so vast as to harbor innumerable hidden marvels, emerges not from an overflowing plenitude but from a diminishing remainder—a bit of clay the size of a sesame seed, left over from what was left over of the clay from which God made Adam.

In Cloud: Between Paris and Tehran (2025), Joan Copjec seizes on this creation myth for the way it foregrounds repetition. Creation, for Ibn Arabi, does not occur in a singular moment, neatly cleaving “before” from “after” as in the standard account of the Uncreated summoning existence ex nihilo. Rather, it insists and reiterates: being emerges through repetition, each event leaving behind a remainder. The creative act, paradoxically, does not advance along the arrow of linear time but curls back upon itself; it yields a surplus, a bit of clay, that retroactively returns to the origin—to creation itself.

More here.

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Our Sinéad

Adam Behan at the Dublin Review of Books:

In the flurry of literature and comment since 2021, a relatively settled version of O’Connor’s life has taken shape, the kind reproduced in books like Allyson McCabe’s Why Sinéad O’Connor Matters and Ariane Sherine’s The Real Sinéad O’Connor. First is her childhood (1966-’85). Second is her rise to fame (1985-’92). Third is most of her career (1993-2015). And fourth is what could be called her ‘comeback’ (2015-’23). But these are never equally weighted: her rise to fame dominates most accounts, and is, for instance, the sole focus of Kathryn Ferguson’s documentary Nothing Compares (2022). Even in larger versions, her SNL appearance is often framed as a kind of culminating point of her career more generally, which is why it comes at around the halfway mark of McCabe’s and Sherine’s books. (Even Adele Bertei’s Sinéad O’Connor’s Universal Mother, which focuses on her 1994 LP, includes a chapter about SNL as a preamble.) At first, this seems like an obvious chronological move to make, but it is also indicative of how little critical attention has been paid to most of O’Connor’s career since 1993. Not much is usually said about this period that goes beyond brief overviews of the albums and familiar headlines concerning Miley Cyrus and Dr Phil. This is also true of Rememberings, raising all sorts of questions about the influence that her memoir has had on how we think about her life and music more generally.

more here.

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On building synthetic organisms from scratch

Kate Adamala in Nature:

Biology is undergoing a transformation. After centuries of studying life as it evolves naturally, researchers are now using a combination of computation and genome engineering to intervene, generating new proteins and even whole bacteria from scratch. The use of artificial-intelligence tools to design biological components, an approach known as generative biology, is set to turbocharge this area of research. Just last year, scientists used AI-assisted design to produce artificial genes that can be expressed in mammalian cells and, for the first time, an AI program was used to create an entirely synthetic virus.

This approach is much more than just a series of technical feats. It could transform how life on Earth develops, as biochemist Adrian Woolfson describes in his latest book. On the Future of Species provides a sweeping account of the history and science behind this transformational technology, from the first gene-sequencing efforts to the rise of AI-powered techniques.

More here.

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Where Have All the Pithiatics Gone?

Robert Boncardo and Christian R. Gelder at the Sydney Review of Books:

Almost a century on, and with pithiatism relegated to the nosological archive, the case of Trénel and Lacan’s ‘strange patient’ remains interesting for several reasons. Firstly, their diagnosis is very much situated in a peculiar French psychiatric milieu, where broader questions about the nature of hysteria converge less on sexual repression and free association, and more on the French state and institutionalised psychiatry. (If Lacan would later become famous for his theatricality, it might in fact be traceable to this psychiatric milieu rather than psychoanalysis.) Secondly, the abasiac woman’s status as a fixture of the Parisian psychiatric scene – her constant appeals to doctors and the medical gaze’s equally intense fixation on her – could be seen to express the rhythms of her symptoms. Her relationship to the medical establishment takes the form of a game of proximity, repeated approaches and pullings away. In consulting numerous doctors, she would, as Lacan and Trénel aptly put it, attach the ‘utmost importance to every step she took’. Thirdly, there is a social and historical poignancy to the case. In Lacan’s early work as a psychiatrist, he wondered if symptoms were not themselves expressions of, or responses to, particular historical moments and contradictions. The final form her gait took – walking backwards on tiptoes while rotating regularly – could be read as a silent assessment of the impact the War had had not just on her, but on everyone: it was no longer possible to walk straight-forwardly into the future, now that it was wholly uncertain. One could only fix one’s eyes on the past, advance away from it carefully so as not to disturb it, and introduce one’s own regularities into a landscape bereft of clear, collective markers.

more here.

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American power rested on culture. No longer.

Seva Gunitsky at Persuasion:

To truly feel the force of America’s cultural attraction you have to be born outside of it. The natives see the cracks up close and learn to take the whole thing for granted. Growing up in the Soviet Union in the 1980s, none of my friends had to be convinced of America’s appeal. Its jeans-clad, Ray-Ban-wearing, moon-dancing cultural exports were the opposite of propaganda. They were the natural overflow of a society so confident in its own desirability that it never had to make a case for itself.

That dominance is what the Civilization video games once called a “cultural victory.” I’m not talking about soft power, a much-abused concept that, in seeking to be policy-relevant, folded in American political values and U.S. foreign policy as part of its definition. The dominance I’m talking about is not built on government-funded exchanges or diplomatic initiatives, but on the organic triumph of a society’s language, art, music, media, consumer brands and, on a deeper level, its norms and aesthetics.

For decades, this was America’s most formidable and least appreciated strategic asset.

More here.

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Friday Poem

“The American dream is a nightmare of natural Hues.”
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,……,,,,,—Roshi Bob

Old New American Genetics

Santa Fe, at the palace of the Governors, this 18th century
listing of official genetic possibilities:

Español.  White.   But maybe a Mestizo, or anyone who has enough
money and the right style

Indio.  A Native American person

Mestizo. One Spanish and one Indio Parent

Color Quebrado.  “Broken color” —a rare category of 3-way or more
mix, White/African/Indio

Mulato. White/African ancestry

Coyote. Indio parent with Mestizo parent

Lobo. One Indio plus one African parent

Genizaro (Janissary).  Plains Indian captive sold and used as slaves

by Gary Snyder
from The Present Moment
Counterpoint, Berkley Ca. 2015

 

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Thursday, February 26, 2026

Is Love Addictive? Many Say Yes, and It’s Changing Our Idea of Romance

Sophie Haigney at the New York Times:

I spoke with several people like Marisa — people whose love lives were disordered, even dangerous, until they began identifying as love addicts.

The idea is that many people have an unhealthy, compulsive relationship with romance that makes stable relationships difficult and causes constant distress. Lately a burgeoning pocket of attention has focused on love addiction. There are first-person essays and podcasts like “Journals of a Love Addict” and the “Modern Love” episode “How Orville Peck Got Addicted to Love and Came out the Other Side.” There are much-discussed memoirs like Elizabeth Gilbert’s “All the Way to the River.” Online forums boom with discussion, with people suspecting that they, too, are problematically obsessive about love — that in a manner similar to alcohol or gambling, romance has come to control their lives and warp their choices.

Love addiction has also spread into the ways ordinary people think and talk about relationships, used casually to diagnose all sorts of drama.

More here.

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On the levels where AI is a next-token predictor, so are you

Scott Alexander at Astral Codex Ten:

In The ArgumentKelsey Piper gives a good description of the ways that AIs are more than just “next-token predictors” or “stochastic parrots” – for example, they also use fine-tuning and RLHF. But commenters, while appreciating the subtleties she introduces, object that they’re still just extra layers on top of a machine that basically runs on next-token prediction.

I want to approach this from a different direction. I think overemphasizing next-token prediction is a confusion of levels. On the levels where AI is a next-token predictor, you are also a next-token (technically: next-sense-datum) predictor. On the levels where you’re not a next-token predictor, AI isn’t one either.

More here.

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Identity Politics and Elite Capture

Olúfẹ́mi O. Táíwò in the Boston Review:

The term “identity politics” was first popularized by the 1977 manifesto of the Combahee River Collective, an organization of black feminist activists. In a recent interview with the Root and in an op-ed at the Guardian, Barbara Smith, a founding member of the collective, addresses common misconceptions about the term. The manifesto, she explains, was written by black women claiming the right to set their own political agendas. They weren’t establishing themselves as a moral aristocracy—they were building a political viewpoint out of common experience to work toward “common problems.” As such, they were strongly in favor of diverse people working in coalition, an approach that for Smith was exemplified by the Bernie Sanders campaign’s grassroots approach and its focus on social issues that people of many identities face, especially “basic needs of food, housing and healthcare.” According to Smith, today’s uses of the concept are often “very different than what we intended.” “We absolutely did not mean that we would work with people who were only identical to ourselves,” she insists. “We strongly believed in coalitions and working with people across various identities on common problems.”

But instead of forging alliances across difference, some have chosen to weaponize identity politics, closing ranks—especially on social media—around ever-narrower conceptions of group interests rather than building solidarity.

More here.

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